SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
avathArikai (Introduction)
Subsequently, to explain the nature of purushakAram, first piLLai lOkAchAryar mercifully explains the qualities which are required for purushakArathvam.
sUthram 7
purushakAramAmbOdhu krupaiyum pArathanthryamum ananyArhathvamum vENum.
Simple Explanation
While doing purushakAram, krupai (mercy), pArathanthryam (total dependence) and ananyArhathvam (not existing for anyone else) are required.
vyAkyAnam (Commentary)
purushakAramAbOdhu …
purushakAramAbOdhu means while being the one who does purushakAram. krupai – paradhu:kha asahishNuthvam (being unable to tolerate the sufferings of others); pArathanthryam – being at the disposal of another person [bhagavAn]. ananyAhathvam – Not existing for the sake of anyone other than one person (bhagavAn).
How are these compulsorily expected for the one who is doing purushakAram?
When chEthanas are suffering in this world, being unable to tolerate to witness such suffering, to put in the effort to unite them with ISvara, krupai is required; while attracting ISvara who is svathanthra (independent), since it is required to attract him by fully following his thoughts, pArathanthryam is required; to make him accept her words by thinking “being not existing for the sake of anyone else than me, as she is only existing to add glory to me, she is only identifying my responsibility” and fulfil her requests, ananyAhathvam is required. Hence, to perform purushakAram, these three qualities are required.
What is great about her mercy more than ISvara’s mercy?
- ISvara is uncontrollably independent.
- He is equally able to bless and punish.
- He will measure every karma (action) of AthmA and grant apt result for the same.
Due to these reasons, his mercy will be subdued, and will rise occasionally. But pirAtti being always focussed on blessing others, her mercy will not be subdued by anything else and will remain consistent. Hence her mercy will overflow without any boundary. Just as her motherly relationship is greater [than bhagavAn’s fatherly relationship], her mercy is also greater than that of bhagavAn. Only due to this reason, one does not need to seek any other purushakAram to approach her.
Her pArathanthryam and ananyArhathvam towards ISvara are not only natural for her, but are also based on the following:
- she being the divine consort of bhagavAn as said in purusha sUktham “hrISchathE lakshmIScha pathnyau” (he is having SrI mahAlakshmi and SrI bhUmi dhEvi as his consorts) and yajur vEdham 4.4.37 “asyESAnAjagathO vishNu pathnI” (she is the lord of the universe and the consort of vishNu).
- she being inseparable due to be being svarUpa nirUpaka (a core identity of his true nature) as said in SrI sUktham “ahanthA brahmaNasthasya sAhamasmi sanAthanI” (I am an eternal identity for bhagavAn) and “SrIvathsavakshA nithyaSrI:” (One who has the SrIvathsa mole and eternal relationship with SrImahAlakshmi).
Only due to this reason, for everyone else, their servitude will be towards the divine couple (SrI mahAlakshmi and SrIman nArAyaNa); for her only, her servitude will be towards bhagavAn exclusively. Due to this direct relationship, she does not need a purushakAram to attract ISvara.
Among these three qualities, krupai is seen in the name “SrI” which is derived from the etymology “Sring – sEvAyAm” (to serve) through karmaNi vyuthpaththi (passive voice) “SriyathE”; pArathanthriyam and ananyArhathvam are seen through karthari vyuthpaththi (active voice) “SrayathE” and in mathup [in SrIman , in dhvaya mahAmanthram] suffix which highlights nithyayOga (eternal togetherness with bhagavAn).
adiyen sarathy ramanuja dasan
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